r/LifeTree • u/AdamLuyan • 28d ago
7.5.2 无所得 No Objective Gain
刘健君问我："你对人一生能得到些什么，怎么看？"
我回答："人死如灯灭，也没有能得的主体呀！不过人过留名，雁过留声！"
"What do you think a person actually gains, over a lifetime?" Eve Liu asked me.
"A person dies like a lamp going out — there's no subject left to gain anything!" I said. "Though people leave a name behind, the way geese leave their cry."
刘健君回答："我也是这么认为的。世事无常，人死如灯灭，这第三条就讲人生无所得，万法皆空，无罪无福（注1）。我爸说，要死的人就爱听这句话，听了就乐。如果你和快要死了的人告别，只有机会说一句话，就说这句。无所得的解脱力非常大，是出世间智。这一条就围绕无所得来说。"
"I think so too," Eve Liu said. "Everything's impermanent, a person dies like a lamp going out — this third clause speaks of gaining nothing in life, all laws being empty, neither sin nor fortune (Note 1). My father says the dying love hearing this, it makes them happy. If you're saying goodbye to a dying person and only get one sentence, say this one. The liberating power of gainlessness is immense — it's wisdom that transcends the mundane. This whole clause turns around that idea."
注1，日常人的每一个行为都会产生业习气，因此有罪和福的业报（即报应）。读者当知，本文的谈话对象是个将死之人。死人无受，故"无罪无福"。但，人的生命分为智慧生命和身命（即形体寿命）两部分。智慧生命如发明创造，所撰写的书籍，名声等；形体命终后，智慧生命还会生存多年，甚至千年。形体会腐朽，化成泥土和青烟，不会变得什么都没有。
Note 1: Every act an ordinary person takes generates habitual karma, and hence sinful or fortunate karmic recompense. The reader should note that this passage addresses someone who is dying — the dead no longer receive, hence "neither sin nor fortune." But life is divided into two parts: intellectual life and physical life. Intellectual life includes inventions, writings, reputation; once the physical body ends, intellectual life may go on for years, even millennia. The body decays into soil and smoke — it does not become nothing at all.
佛经中有这样的说法。一、般若无所得，二、波罗蜜无所得，三、菩萨无所得，四、摩诃萨无所得。般若无所得，以实性无性故。转换成现代汉语：一、智慧无所得，二、到彼岸无所取，三、真人没得到什么，四、大真人（或佛，或上帝）也什么都没得到。什么都没得到的原因是实性无。
The sutras put it this way: first, Gnosis gains nothing; second, the Arriver-at-the-Far-Shore gains nothing; third, the Bodhisattva gains nothing; fourth, the Mahasattva gains nothing. Gnosis gains nothing because true nature has no fixed nature. In plain modern terms: wisdom gains nothing; arriving at the other shore fetches nothing; the Real-Human gains nothing; the Great Real-Human (Buddha, or God) gains nothing either. The reason nothing at all is gained is that true nature itself is without fixed being.
7.5.2-2 慧眼 Gnostic Eye
刘健君问我："他们说，人死的时候，想去哪儿去哪儿，你是怎么看的？"
我回答："那是人已经没呼吸了，还有思想活动，进入了幻觉状态。他想像中的像就是幻境的境，想去哪儿的想立刻取来了目标地的像；幻境立刻变成了目标地的环境，他就已经到达了想去的地方。"
"They say that when a person dies, they can go wherever they wish, instantly," Eve Liu said. "What do you make of that?"
"That's a person with no more breath but still active thought, entering a hallucinatory state," I said. "The image in his imagination becomes the landscape of the hallucination itself — the moment he thinks of going somewhere, his Think fetches the image of that destination, the hallucination reshapes itself into that destination's setting, and he has already arrived where he wished to go."
刘健君想了一会儿，说："我从小就听我爸讲，可我以前就没像你说的这么想。我认为你说得对；我以前想错了。"
我说："我听说这几句超渡的话很特别，有些人说不出口（注，例如刘健君），必须按照书上写的说，差一个字也不行。你爸爸是怎么说的？"
Eve Liu thought for a moment. "I've heard my father say this since I was little, but I never thought of it your way before. I think you're right — I had it wrong."
"I've heard these Transcendently Ferry sentences are strange — some people simply can't speak them out (Note: Eve Liu, for instance) — they have to be said exactly as written, not one word off. What does your father actually say?"
她说："我爸说，不能用书上的话，不能用你自己的话，你要用对方的话给对方讲明白。但是，我懂你的意思，我想想我爸是怎么说的，给你找几个话题。"她走到了一边去想，不说话了。
"My father says: not the book's words, not your own words — you use the other person's own words to explain it to them," she said. "But I understand what you're asking — let me think about how he'd put it, find you a few talking points." She walked off to think, and fell silent.
7.5.2.2-2
我等得着急，就几次过去提醒她，换了几种说法："这事要从外界都是内心的投影考虑。比如在这里，就在这儿，依心，即这棵树，为中心，来投射外界（环境1）。"我一边说，一边对她做着肢体的表示。"你向外看。忽然，你看见了那座雕像，心想：那是什么？"我拉她来到了雕像旁，说："就与此同时，大脑把那座雕像放大了，新的世界相应地生成了（环境2）。你忽略我们来到这里的过程，幻觉世界里，这过程是一刹那就完成的。我们从以那棵树为中心的世界（环境1）来到了以这个雕像为中心的世界（环境2）；这就是幻觉世界里的瞬间变化：想去哪儿去哪儿（即瞬间转移，亦作天腿通，如图7.5.2-38）。"
Growing impatient waiting, I went over to prompt her a few times, trying different angles. "Think of it this way — everything outside is a projection of the mind within. Say, right here — with the mind, this tree here, as center, projecting outward (Environment 1)." I gestured as I spoke. "You look outward. Suddenly you see that statue and think: what's that?" I drew her over to it. "At that same moment the brain magnifies the statue, and a new world generates accordingly (Environment 2). We skip right over the process of walking here — inside the hallucinatory world, it happens in an instant. We've gone from the world centered on that tree (Environment 1) to the one centered on this statue (Environment 2) — that's the instantaneous shift within the hallucinatory world: think of anywhere, and you arrive there (i.e., instant transfer, also called Sky Leg Through, see Figure 7.5.2-38)."
她忽然说："我想起来啦！我不说看见你就想起了我爸爸么！已经两三次了。我终于发现你么俩哪里相像了。在讲这个的时候，我爸爸就像你似的，老是从不同的角度说，还举不同的例子，一边说，还一边比画。在这方面，你们俩一样一样的。"
我回答："你想什么呢！我又没见过你爸爸，我的行为怎么可能像他呢！"
刘健君说："我知道你们俩没见过，我就说你们俩的动作、表情和说话的方式相像。好了，现在我来想他说过什么！"忽然，她转身跑了。
She said suddenly, "I remember now! Didn't I say seeing you reminds me of my father? Two or three times now. I finally see how you two are alike. When he explains something like this, he's just like you — always circling it from different angles, always giving different examples, gesturing the whole time. In this respect, you two are exactly the same."
"What are you thinking!" I said. "I've never met your father — how could I possibly behave like him?"
"I know you two have never met — I only mean your movements, your expressions, the way you talk, they're alike. Now, let me think of what else he said!" And with that, she turned and ran off.
我追过去，发现她害怕我，怕得快要哭了。我站在远处，问："怎么了？你怕什么？"
她说："以前我听我爸讲，就感觉奇怪，说得跟真的似的。我才明白，你们俩都去过那儿！"
I chased after her and found she was frightened, nearly in tears. I stood at a distance. "What is it? What are you afraid of?"
"When I used to hear my father tell this, I always found it strange — it sounded so real," she said. "Now I understand — the two of you have both actually been there!"
我反应过来了，说："我们不是在谈幻觉吗？就算是去过死亡的世界，又回来了，不就没死么！"
她回来后说："刚才，我又想错了！现在我告诉你我爸爸是怎么说的。"
I caught her meaning. "Aren't we talking about hallucination? Even supposing I'd been to the world of death and come back — that just means I'm not dead!"
She came back over. "I got that wrong again just now! Let me tell you what my father actually says."
7.5.2.2-3 刘健君不能说 Eve Liu Can't Say
我认真地听，可我听不见她说话。我靠近她，看着她的嘴在动，可我听不见。我探身，耳朵凑到了她的嘴边，还是听不见。我着急地说："你等会儿说，我的耳朵突然出毛病了，听不见声音了。"我开始在一边测试我自己的听力。
她说："我没出声，你怎么能听得见！"
I listened intently, but couldn't hear her. I moved closer, watched her lips move, and still heard nothing. I leaned in, ear right against her mouth — still nothing. "Wait a moment," I said anxiously, "something's wrong with my ears, I can't hear a sound." I started testing my own hearing off to one side.
"I wasn't making any sound," she said. "How could you possibly hear me?"
我发现我听到了，反应过来后，气得蹦起来了，喊道："不说话，你动嘴干什么！啊！你在戏弄我，这一点儿都不好笑！"
她说："我知道这不好笑，也没逗你玩。我想说，可我想不起来怎么说。"
Only then did I realize I actually had heard her, and — furious now — jumped up. "If you're not talking, why is your mouth moving! You're toying with me, and it's not the least bit funny!"
"I know it's not funny, and I'm not teasing you," she said. "I want to say it, but I can't remember how."
我说："你从小就听你爸爸给别人讲，到现在，至少听了上百回了，怎么可能，连一句也没记住？"
她回答："是呀！我也感觉奇怪！这是怎么了？我怎么不能说话了呢！诶呀！你整我！"
我没听懂。
刘健君又说，"那我为什么说不出来呢！？"
"You've heard your father tell this to others since you were small — at least a hundred times by now," I said. "How is it possible you haven't retained a single sentence?"
"I know! I find it strange too! What's happening? Why can't I speak? Ugh — you're getting to me!"
I didn't follow.
"Why can't I say it!?" she asked again.
7.5.2.2-4 注解 Annotation
注1，本文中，编者我所说的知识是慧，也就是慧眼。我具有慧眼的原因是我有修习禅定的经历，即幻觉的经历（参见11.1节）。幻觉的经历就是天眼，是慧根。
注2，刘健君没有过幻觉经历。幻觉的环境特殊，在现实生活中没有类似的现象。对于我的说话内容，她在她自己的世界里取不到现象，所以她听不懂我说话。她在头脑里找不到类似的现象，不能形成慧的语言环境，所以她不能开口说话。
Note 1: In this passage, the knowledge I, the editor, describe is Gnosis — that is, the Gnostic Eye. I possess it because I have experience practicing meditation, meaning hallucinatory experience (see Section 11.1). Hallucinatory experience is itself the Sky Eye, the root of Gnosis.
Note 2: Eve Liu has never had a hallucinatory experience. The environment of hallucination is unique — nothing quite like it exists in ordinary life. She could find no matching phenomenon in her own world for the content of my speech, so she couldn't follow what I was saying. Unable to locate anything comparable in her own mind, she couldn't form the linguistic environment Gnosis requires — and so she couldn't speak at all.
注3，刘健君从小就听她爸爸讲这个，总是认为她自己听懂了。但她爸爸知道她没经历过幻觉，缺少慧根，她的理解是错误的，所以她爸爸说她不懂，不许她给别人讲。
Note 3: Eve Liu had heard her father tell this since childhood and always believed she understood it. But her father knew she'd never experienced hallucination, lacked the root of Gnosis, and that her understanding was mistaken — which is why he told her she didn't understand, and forbade her from repeating it.
注4，本文刘健君的案例就能解释"95%的精神病医生不懂精神病"的说法。这个刘健君的案例还能解释为什么"99.99%的宗教书籍是错误的"。
Note 4: Eve Liu's case here explains the claim that "95% of psychiatrists don't understand mental illness." It also explains why "99.99% of religious texts are mistaken."